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THE IIIUROMACHI PERIOD
1123
THE DEMON SHUTEN DO/I ( SHUTEN DOJI)
Among contemporary literary historians, the reign of En1peror Ichija (986-1011) is
best remembered as the age of the great Heian women authors Sei Shanagon, Murasaki Shikibu, Izumi Shikibu, and Akazome’en1on. In the popular 1nedia of 1nedieval and early 1nodern Japan, hovever, Ichija’s era Vas perhaps better known for the
terror of Shuten Daji, a sake-drinking demon notorious for kidnapping’beautiful and
aristocratic young won1en from the capital and enslaving then1 in a kind of sadistic
and pseudosexual bondage in his secret mountain lair. Endoved with a variety of
paranonnal powers, including the ability to fly, Shuten Daji inhabits a 1nysterious
realin beyond the confines of ordinary time and space-a magical estate, inaccessible to hun1ans, where the seasons exist simultaneously.
As one of the most famous works in the otogi-z6shi subgenre of tales of nlonsterquelling crusades, The De1non Shuten Doji (Shuten Doji) is the grisly account of how
the varrior l!Iinamoto Yorimitsu (referred to here by the sinified reading of his name,
Raika) and five of his fearless retainers set out fro1n the capital at the emperor’s request
on a nearly impossible nlission to slay the shape-shifting den1on and free his many
captives. To accomplish their task, Yorimitsu and his men disguise themselves as yamabushi, mountain ascetics in the Shugend6 cult, whose legendary founder is reported
in early Japanese sources to have communed with demons and deities alike. In their
yamabushi attire, the six heroes are empovered to bridge the boundary behveen the
nlundane and supernatural worlds. As they proceed on their quest, they rely on their
Svords and their vits-each in equal measure-as well as the divine intervention of
the gods of Japan.
In its earliest surviving fonn, the story of Yorimitsu and Shu ten Daji dates to the
fourteenth-c_entury Tale ofNiount Oe in Pictures and Words (Oeyama ekotoba), a twoscroll illustrated Vork now in the ltsuO Museu1n in Ikeda City, Osaka. Because of its
immense popularity, the narrative was reproduced in an extraordinarily large nun1ber
of painted scrolls and Nara picture books, and it beca1ne the subject of various dramatic
Vorks in the no, puppet, and kabuki theaters. The folloving translation is based on
the woodblock-printed text published by Shibukava Seien1on of Osaka in his boxedset anthology of short 1nedieval fiction, The Co1npanion Library (Otogi bunko, ca.
1716-1729).
Shibukawa’s Shuten Doji is notable among works of Muro1nachi fiction for its
careful organizational structure, moving quickly and purposefully from the initial
dra1natic con1plication to the inevitable clin1ax and obligatory happy ending, vhich
was an established convention of the otogi-zashi genre. Like all the vorks in Shibukawa’s compendiui:1, his Shuten DDii is believed to be a close reproduction of a
woodblock-printed tanrokubon (“red and green book,” named for the simple coloring
of its illustrations) published in the first half of the seventeenth ceDtury.
1124
THE MUROMACHI PERIOD
Since the opening of heaven and earth in the distant past, our country has been
a land of the gods, thriving with the Buddhist law. From the first human emperor to the Engi lord, with rectitude and piety our sovereigns reigned. 361 In
their compassion for the people, their righteous rules were unsurpassed by even
those of Yao and Shun. 362 Nevertheless, strange things came to happen in the
world. There was a demon god who lived on Mount Oe in Tanba Province,
and every day after the sun had set, he would abduct unknown numbers of
people from regions near and far. Of those he took fro1n the capital, most were
beautiful young women, seventeen or eighteen years old-and of these he took
a great many.
Although all were to be pitied, none was to be more so tl1an the Ikeda middle
counselor, Kunitaka, servant to the retired emperor. 363 Greatly favored by his
lord, the middle counselor lived in a prosperous home, replete with treasures
of every kind. He had a single daughter, and as she was endowed with the thirtytwo fen1inine charms, there was not one among those who saw or heard tell of
her beauty whose heart was not overco1ne. Her parents doted on her with
uncom1non affection. At dusk on a certain day, however, this lovely daughter
vanished without a trace. Frain her father Kunitaka to his v•.railing wife, her
nurse, her nanny, the maids, and others, the entire household was turned upside
down with grief.
In his terrible sorrov, Kunitaka summoned the captain of the imperial bodyguards of the left. “Now listen,” Kunitaka said. “I’ve recently heard tell of a
fan1ous diviner, unrivaled in the capital, by the name of Muraoka no Masatoki.
Bring him to me here.” “Yes, sir,” the captain replied, and he fetched the man
to Kunitaka’s mansion.
Alas, poor Kunitaka and his wife! Indifferent to shame or the prying eyes of
others, they met with the diviner, to whom Kunitaka spoke: “See here, Masatoki-it’s the way of the world that a man loves all his children, even if he’s got
five or ten of them. But I have only a single daughter, and last night at sundown
she disappeared to who knows where. She’s thirteen years old- born in the Year
of the Tiger-and since the day she came into this world, ve’ve never let her
down fro1n the veranda vithout her nurse and her nanny. We’ve even kept h~r
out of the gusting wind! If this is the deed of some shape-shifting deceiver, why
361. The first human ernperor was the legendary Jinmu, who acco.rding to traditional calculations reigned from 660 B. c. E. The emperor of the Engi era was Daigo (885-g30, r. 897-g30).
362. Yao and Shun are two fabled en1perors of ancient China renowned for their benevolent
rule.
363. According to nu1nerous alternative Shuten Doji 1nanuscripts, this retired emperor was
E1nperor Ichij6 (980–1011, r. 986-1011).
THE MUROMACHI PERIOD
1125
couldn’t he have taken me with her, too?” Kunitaka pressed his sleeve to his
face. “Divine for me, please,” he cried, and he piled ten thousand bands of
coins before his guest. “I’ll see that you receive hoards of treasure if you can
find out where my daughter is. Just divine for 1ne as best as you can.”
Famous visionary that he was, Masatoki took out a single scroll and began
to read the signs. He suddenly clapped his hands. “Your daughter has been
taken by the den1on god of Mount Oe in Tanba Province,” he said, speaking
in the manner of one who sees. “Her life is intact. Fear not, for I will use my
powers to pray for her longevity. From what I can tell here, she was born to you
as a result of your prayer vow to the bodhisattva Kannan, and this is your
punishment for not yet fulfilling that vow. But if you visit Kannon and 1nake
an earnest request, your daughter will be returned to you straightaway.” With
that the diviner set out for his home. Kunitaka and his wife considered his
words. “Is this a dream?” they cried. “Can it be real?” Their wretchedness .was
beyond compare.
In the depth of his grief, Kunitaka hurried to the palace to inform the court.
The emperor received him. An assembly of higher and lesser nobles vvas convened, but they were unable to decide upon what should be done. Among those
who were present, the lord chancellor stepped forward and spoke: “So1nething
similar happened during the reign of Emperor Saga. The master Kukai captured the demon and banished him from the realm, without ill effect. 364 As for
us, we should summon Raiko here and command him to kill the demon god.
People say that even monsters tremble before the likes of him and Sadamitsu,
Suetake, Tsuna, Kintoki, Hasha, and their lot. 365 So let’s charge them with
settling this affair.” Thinking this good advice, the emperor called for Raiko to
appear at court.
Raike received his summons and hurried to the palace. The emperor met
with him and spoke: “Listen here, Raike. There’s a demon-god living on Mount
Oe in Tanba Province, and he’s causing untold harn1. I have no place for
monsters in any corner of my country, much less this close at hand. That this
one should be bothering people around here-it’s inexcusable! I want you to
go and subdue hi1n.” Raike was astounded to receive such an order. Because
demon gods are shape shifters, he thought, they can transfonn themselves into
dust or tree leaves at the first indication of an enemy’s approach. This is \’hy
36+ Emperor Saga reigned fron1 809 to 823. KGkai (774-835) was the founder of the Esoteric
(Shingon) sect of Japanese Buddhisn1.
365. RaikO is the sinificd reading of the na1ne of the warrior :Lvlina1noto Yorimitsu (948-1021).
His companions are Usui Sada1nitsu, Urabe Suetake, Watanabe Tsuna (953-1025), Sakata Kintoki, and Fujiwara Yasumasa (also known as I-Iosh6, 958-1036).
— – – – – – – – – – – – – – – –
—–,~.
1126
THE MUROMACHI PERIOD
they are so difficult for mortal men to find. Still, how could he disobey an
imperial c.ommand?
Raika quickly returned to his home and summoned his men. “By our own
powers,” he explained, “we are unlikely to succeed. We should therefore pray
to the buddhas and gods to lend us their aid. That’s our best course.” Thus
RaikO and I-:Iosh6 set out for Iwashimizu Hachiman Shrine, Tsuna and Kintoki
for Sumiyoshi Shrine, and Sadamitsu and Suetake for Kumano Shrine. There
each of them made a vow, and because this is a land of gods and the Buddhist
law, the deities heard their requests and granted them each an awesome sign.
Joyous beyond compare, the 1nen returned to their homes.
The warriors later met to discuss their plans. Raiko spoke: “It won’t help us
in this case to have a great number of men. The six of us should disguise
ourselves as mountain ascetics and pretend to be lost. Together we’ll seek out
the demon’s fortress in Tanba Province. If Ve can only find out where he lives,
it will be easy enough to kill him by some tactic or other. Each of you should
get a wooden pack and hide your armor and helmets inside. What do you say?”
The men all agreed, and each of them readied a wooden pack.
In his own pack, Raik6 placed a suit of armor with scarlet lacings called the
Randen Chain, a matching five-plate helmet known as the’ Lion Lord, and
a two-foot, one-inch sword named Bloodsucker. Hosh6 placed in his pack a
purple-lace corselet with a matching helmet, and a hvo-foot short spear with
a double-gilded shaft severed at a length of three fists called the Stonecutter.
Tsuna packed a yellow-green corselet with a matching hehnet and a great sword
named Demon Slasher. Sadamitsu, Suetake, and Kintoki packed their own
corselets and matching hehnets, as vel1 as their swords, not one of which was
inferior to the next. The men carried sake in bamboo tubes, flintstones and
tinder, and they covered their packs vith oil paper to seal out the rain. Each
bore his own striking sword, as well as a mountain.ascetic’s hood, hempen robe,
conch-shell horn, and vajra staff. Ardently praying to the gods and buddhas of
Japan, they set out from the capital on their hasty way, their appearance such
as to frighten even the fiercest of devils.
The men soon arrived at Tvlount Oe, vhere they came upon a man gathering
firewood. “You there,” Raiko shouted, “which is the way to Senjo Peak? Tell us
how to get to the demon’s stony lair!” The 1nan took in Raiko’s words, and then
he spoke: “Cross this ridge to the next valley. Beyond the ridge after that-that’s
where people say the demon lives. But hun1ans never go there.” Raik5 turned
to his companions. “Well then,” he said, “let’s cross this ridge!”
The men pressed on through the valley and up the opposite slope. Peering
into a space between some rocks, they discovered three old men in a brushwood
shack. “Who are you to be in a place like this?” Raiko demanded. “It’s suspicious.” One of the old 1nen spoke: “We’re not shape-shifting deceivers. One of
us is from the Kake District in Settsu Province, the other is from Otonashi
THE r..rUROivIACHI PERIOD
1127
Village in Kii Province, and I a1n from Yamashiro near the capital. 366 We had
our wives and children stolen by the demon Shuten Doji on the other side of
this mountain. That fiend! NOw we’ve co1ne here to take our revenge. I can
tell by the looks of you priests that you’re no ordinary men. In fact, you resemble
those retainers the emperor sent to kill Shuten D6ji. Since the three of us had
our families taken, you should let us be your guides. Set down your packs and
rest awhile.
“As you say,” Raik6 replied, “we’re Veary fron1 wandering about on these
mountain roads. We’ll rest, t~1en.” The warriors put down their packs. They
took out the sake in the bamboo tubes and offered the three old men a drink.
One of the old men spoke: ”You’ve got to sneak inside son1ehow. The demon
is always drinking sake, which is how he got the name Shuten D6ji, ‘Drunkard
Boy.’ 167 He drinks his fill and then passes out in a stupor, dead to the world. As
it happens, we have some special sake with us called Divine Miracle Wine,
written Vith the characters for ‘expedient means of the gods’ and ‘demon poison.’ One sip of it and the monster will lose his ability to fly. Then, whether
you cut him or stab him, he’s unlikely to know it. But it’s a tonic for you if you
drink it yourselves, which is why it’ll be called Divine Miracle Wine for ages
to come.
“This will do you further wonders,” the old man said, producing a starcrested helmet. “Wear it when you cut off the demon’s head. It should keep
you safe.” He handed Raiko the helmet, together with the wondrous sake. The
six warriors looked on, and realizing that these were the deities of the three
shrines, they all were profoundly 1noved. The scene was awesome to behold,
beyond the power of words to describe.
The three old men stepped out of their shelter in the rocks. “We will guide
you now,” they said, and began to climb up Senjo Peak. They passed some
thirty yards through a dark and stony cavern and came out on a narrov river
valley. “Continue climbing upstream,” the old men said. ”You will come upon
a young lady, seventeen or eighteen years old. Question her closely. We will
help you again when it’s time to kill the de.man god. We are the deities of the
Sumiyoshi, Iwashimizu, and Kumano shrines.” With these words, the three old
1nen vanished into the air. The six warriors bo~1ed down and prayed to the spot
from which they had disappeared.
366. The Kake District is the vicinity of Sumiyoshi Shrine; Otonashi Village is near the main
Kumano Shrine; and Yamashiro Province (which extends into what is now the southern part of
Kyoto City) is near Iwashimizu Hachin1an Shrine.
367. According to the otogi-z6shi Ibuli:i DBji, Shuten 06ji received his 1noniker at the age of
seven because of his inordinate love of drinking. He is said to have taken after his father, Ibuki
Yasabur6, who also was a notorious glutton and a drunk.
1128
THE MUROMACHI PERIOD
THE MUROMACHI PERIOD
1129
Continuing up the river, the six men found a young lady, seventeen or
eighteen years old, just as the deities had foretold. She was washing blood out
of a cloth of some sort, weeping all the while. ”Who are you?” Raiko asked.
“I am from the capital, iny lord,” the woman replied. “I was captured by the
demon god one night and brought to this place. I have lost my dear father and
mother, and my nanny and my nurse. Have pity on me, please, for this wretched
state I’m in.” The woman wept quiet, copious tears. Again, she spoke: “This is
a horrible place. It’s known as the demon’s lair, so humans never come. And
yet you priests … you’ve made it this far? Take me back to the city, please!”
Once more she broke down and cried.
“Whose child are you in the capital?” Raiko asked. The woman answered:
“My lord, I am the only daughter of the Hanazono middle counselor. But I’m
not alone-there are more than ten of us in all. Recently the daughter of the
Ikeda middle counselor Kunitaka was brought here as well. The demon loves
us for a while, but then he squeezes the blood from our bodies, calls it sake,
and drinks it. He slices up our flesh and calls it a side dish! Watching him eat
us like that is a sad thing indeed. Just this morning the daughter of the Horikawa
middle counselor was squeezed for her blood, too. It breaks my heart to be
washing out her robe now … it’s just too awful!” And again, the woman began
to cry. Although fierce enough to face down a demon, the six warriors found
themselves similarly choked with tears.
“We’ve come here to slay the demon and return you all to the capital,”
Raik6 said, “so please explain to us everything you can about his home.” The
woman could scarcely believe her ears. Swayed by their intentions, she set
about telling them what she knew. “Follow this river upstream,” she said, “and
you will see an iron wall with an iron gate. Demons will be gathered at the
entrance, standing guard. Somehow you have to slip inside. The palace is
lapis lazuli, bedecked with jewels-building after building, all in a row. It’s
patterned after the four seasons. 368 There’s an inner iron chamber called the
Iron Hall, and every night the demon gathers us there and 1nakes us love him
by massaging his arms and legs while he lolls about on the floor. His henchmen guard the entrance-Hoshikuma Doji, Kuma D6ji, Torakuma D6ji, and
Kane Doji. Together they’re called the Four Heavenly Kings. Their strength
is said to be beyond compare.
“As for Shuten Doji, he’s tall with a light reel complexion. His hair is cropped,
.and it hangs loose and disheveled like a child’s. He’s human in the daytime,
but at night he’s a terror … more than ten feet tall, worse than anything I can
say! He drinks sake all the time, and since he’s forever passing out drunk, he’ll
never notice if he’s being killed. You’ve got to get inside somehow, get him
drunk, and catch him when he’s unconscious; then you can dispatch him however you like. The demon god’s time has run out, and he’s sure to be put down
in the end. But you priests are going to have to use your wits.”
Fallo.wing the .voman’s advice, the six men continued upstrea1n. Before long
they came to an iron gate. “Vhat’s this?” the de1non guards exclaimed, watching
them approach. “How unusual! It’s been a while since we’ve eaten any humans,
and we were just wanting some! This must be what it means to say, ‘The foolish
are like summer bugs drawn to a flame.’ Let’s rip them apart and feast!” And
the monsters began to jostle a1nong the1nselves. One of the1n spoke: “Don’t
spoil it by being in such a rush! Rare delicacies like these … we can’t just take
them for ourselves. We’d better inform the boss. We can devour then1 after he
says it’s all right.” The other guards agreed, and they went inside to report the
news.
“This is indeed strange,” Shuten Doji said upon hearing of the men. “But I
suppose I should meet them. Show them here.” The guards beckoned the
visitors to a veranda inside. A fishy stink wafted through the air. Suddenly thunder and lightning exploded around the men, stunning their senses. VVhen they
came to, Sl1uten Doji stood glowering before them, ruddy and tall, his hair
cropped and disheveled. 1-Ie wore a checkered robe with crimson trousers and
leaned on an ii-on rod-a sight to make one’s hair stand on end! Shuten D6ji
spoke: “This mountain of mine is no ordinary place. It has soaring, cragged
cliffs, and a deep impenetrable valley. Neither birds in the sky nor beasts on
the earth can coni.e here without a path. So as for you humans-am I to believe
you flew through the air? Speak up now, I’m listening.”
Raiko spoke: “We are followers of the ascetic En no Gyoja, who made his
way through uncharted mountains seeking out demons of every sort, granting
them spells and giving then1food. 369 Every year we do this, providing sustenance
and co1npassion wherever Ve go. This is our custom as traveling priests. Although .we come from Haguro in Dewa Province, we passed the new year in
seclusion on Mount Om …
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